El-Sirry: Jurnal Hukum Islam dan Sosial
El-SIRRY: Jurnal Hukum Islam dan Sosial is a high-quality open access peer-reviewed research journal published by the Pascasarjana Program Studi Hukum Keluarga Islam Universitas Islam Negeri Syekh Ali Hasan Ahmad Addary Padangsidimpuan Aiming to communicate original research and relevant current issues, this journal regularly publishes articles and research reports twice a year every June and December. It focuses on the issue of study Contemporary Islamic Law practices in Indonesia, Southeast Asia, and Global Perspective by multidisciplinary approach. This Journal specializes in studying the theory and practice of various topics are Islamic family law, Islamic criminal law, Islamic constitutional law, Islamic private law, sharia economic law, human rights law, customary law, and environmental law, in the framework of Indonesian legal studies and global context. This journal warmly welcomes contributions from scholars with related disciplines. Novelty and recency of issues, however, are the priority in publishing
Articles
48 Documents
<![CDATA[The Development of Islamic Family Law in Indonesia ]]>
<![CDATA[Siregar, Erni Sulhati Roudho]]>
<![CDATA[ El-Sirry: Jurnal Hukum Islam dan Sosial Vol 2, No 2 (2024) ]]>
Publisher : <![CDATA[UIN SYEKH ALI HASAN AHMAD ADDARY PADANGSIDIMPUAN ]]>
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DOI: 10.24952/ejhis.v2i2.14200
<![CDATA[This article aims to delve deeply into the development of Islamic law in Indonesia, especially in the context of its interaction with customary law and positive law. This study uses a qualitative method with a historical approach to trace the dynamics of the development of the law from time to time. The data used in this study includes primary data, such as legal documents and historical archives, as well as secondary data consisting of literature reviews and previous research. The main focus of this research is to understand the development process of customary law, especially when customary law and Islamic law interact, complement each other, and achieve harmony without causing significant controversy. In addition, this study also highlights how the judicial process runs when the government implements a policy of legal uniformity through codification and unification of laws. This includes the incorporation of customary law values and Islamic law into a positive legal framework regulated in laws and regulations. This research is expected to provide an overview of how customary law still survives today as an integral part of the life of Indonesian people. Despite the challenges of modernization, customary law is still recognized for its existence and plays an important role in shaping the legal identity of the community, as well as coexisting with Islamic law and positive law in creating social harmony and legal justice.]]>
<![CDATA[Pernikahan Beda Agama Analisis Sosiohistoris Aturan Prundang-undangan ]]>
<![CDATA[Sirait, Adi Syahputra]]>
<![CDATA[ El-Sirry: Jurnal Hukum Islam dan Sosial Vol 2, No 1 (2024) ]]>
Publisher : <![CDATA[UIN SYEKH ALI HASAN AHMAD ADDARY PADANGSIDIMPUAN ]]>
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DOI: 10.24952/ejhis.v2i1.11382
<![CDATA[Artikel ini bertujuan untuk mendeskripsikan bagaimana tinjauan sociohistoris terhadap kemunculan peraturan perundang-undangan berkaitan beda agama bagi ummat Islam. Sebab nash yang mengatur pernikahan tersebut memberikan peluang bagi ummat Islam untuk menikah dengan wanita ahlul kitab. Tulisan ini menggunakan metode normatif dengan pendekatan sociohistoris, data yang digunakan dalam tulisan diambil dari literatur dan artikel yang berkaitan dengan pembahasan ini. Kesimpulan dari tulisan ini adalah bahwa aturan pelarangan nikah beda dipengaruhi oleh kondisi sosial politik masyarakat pada saat itu. Menurut Abduh dan Rasyid Ridha bahwa yang dimaksud “Wanita Musyrik” adalah wanita kafir Quraisy arab yang sangat membenci Rasulullah SAW dan menghalang-halangi syiar Islam dan bahkan ingin membunuh Rasul. Demikian juga di Indonesia, larangan nikah beda agama pada Undang-undang Nomor 1 Tahun 1974 dipengaruhi oleh imperialisme kolonial belanda dan gerakan kristenisasi terhadap masyarakat Indonesia. Larangan tersebut dipertegas oleh Fatwa Majelis Ulama Indonesia tahun 1980 dan juga Kompilasi Hukum Islam.]]>
<![CDATA[KONSEPSI HUKUM PERDATA INTERNASIONAL DALAM HAK PENGANGKATAN ANAK DI INDONESIA ]]>
<![CDATA[Iffan, Ahmad]]>
<![CDATA[ El-Sirry: Jurnal Hukum Islam dan Sosial Vol 1, No 2 (2023) ]]>
Publisher : <![CDATA[UIN SYEKH ALI HASAN AHMAD ADDARY PADANGSIDIMPUAN ]]>
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DOI: 10.24952/ejhis.v1i2.10506
<![CDATA[Child adoption is one of the ways that some families want to complete their families. In international adoption there are two global international conventions on child adoption, namely The Hague Convention on the Protection of Children and Co-operation in Respect of Inter-Country Adoption 1993 (The Hague Convention 1993) and The Hague Convention on the Juridiction and Applicable Law and Recognition of Decrees Relating to Adoption 1965 (The Hague Convention 1965). There are legal consequences in the legal consequences of international child adoption on the adopted child, namely legal consequences on the legal relationship between adopted children, legal consequences on alimony rights and legal consequences on inheritance and guardianship rights. the conception of child adoption by hpi is also refined by the provisions contained in civil law and Islamic law regarding child adoption.]]>
<![CDATA[KONSEPSI HUKUM PERDATA INTERNASIONAL DALAM HAK PENGANGKATAN ANAK DI INDONESIA ]]>
<![CDATA[Iffan, Ahmad]]>
<![CDATA[ El-Sirry: Jurnal Hukum Islam dan Sosial Vol 1, No 2 (2023) ]]>
Publisher : <![CDATA[UIN SYEKH ALI HASAN AHMAD ADDARY PADANGSIDIMPUAN ]]>
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DOI: 10.24952/ejhis.v1i2.10504
<![CDATA[Child adoption is one of the ways that some families want to complete their families. In international adoption there are two global international conventions on child adoption, namely The Hague Convention on the Protection of Children and Co-operation in Respect of Inter-Country Adoption 1993 (The Hague Convention 1993) and The Hague Convention on the Juridiction and Applicable Law and Recognition of Decrees Relating to Adoption 1965 (The Hague Convention 1965). There are legal consequences in the legal consequences of international child adoption on the adopted child, namely legal consequences on the legal relationship between adopted children, legal consequences on alimony rights and legal consequences on inheritance and guardianship rights. the conception of child adoption by hpi is also refined by the provisions contained in civil law and Islamic law regarding child adoption.]]>
<![CDATA[CARI PARANDUAK DALAM PERSPEKTIF HUKUM ISLAM (Sebuah Tradisi di Kabupaten Solok Sumatera Barat) ]]>
<![CDATA[Sobhan, Sobhan]]>;
<![CDATA[Hamro, Ustini]]>
<![CDATA[ El-Sirry: Jurnal Hukum Islam dan Sosial Vol 1, No 2 (2023) ]]>
Publisher : <![CDATA[UIN SYEKH ALI HASAN AHMAD ADDARY PADANGSIDIMPUAN ]]>
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DOI: 10.24952/ejhis.v1i2.9646
<![CDATA[Another fish is different, according to a quote from an Indonesian proverb that describes the diversity of tribes and customs in society. In the hundreds of ethnic groups in Indonesia, of course, there are as many customs; some have a correlation with one another, and some do not correlate at all. Some even tend to conflict with each other. In this regard, this article will try to explain the existence of the Cari Paranduak tradition of the community in Nagari Sungai Nanam, Solok Regency, which is a cultural treasure of the nation and deserves to be known, as well as look at it from the perspective of Islamic law. This research is qualitative research by collecting data from the field and in-depth interviews with informants. The informants for this research were five Datuak Nagari Sungai Nanam people. Those were selected using a purposive sampling technique. This research will explain the origins of the cari paranduak tradition in Nagari Sungai Nanam, its implementation, and the view of Islamic law towards the cari paranduak tradition in Nagari Sungai Nanam, Solok Regency. Based on the research results, it has implications for strengthening Minangkabau customs with the ABS-SBK philosophy (Adat Basandi Syarak, Syarak Basandi Kitabullah), in all matters, especially in the Cari Paranduak tradition.]]>
<![CDATA[Classification of Contracts in Sharia Business Law ]]>
<![CDATA[Siregar, Ansor Syaputra]]>
<![CDATA[ El-Sirry: Jurnal Hukum Islam dan Sosial Vol 2, No 2 (2024) ]]>
Publisher : <![CDATA[UIN SYEKH ALI HASAN AHMAD ADDARY PADANGSIDIMPUAN ]]>
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DOI: 10.24952/ejhis.v2i2.14173
<![CDATA[Islamic law is a law that lives and continues to develop, has a very important role to answer questions in various matters, especially those related to contracts and agreements when entering into a contract. In making contracts, mistakes often occur in making names and the purpose of the contract so that mistakes often occur between the name and the substance of the contract. So to align the name and the substance of the contract, it is necessary to study the classification of a contract and the categorization of a contract when viewed from various aspects. The method of this research is in the form of literature study research (library research) with a descriptive analytic approach method. The results of this study are that there are many types of contract classifications from various aspects, but there are ten of the most well-known contract classifications, namely contract based on name, contract based on position, contract based on tempo, contract based on formality, contract based on syarak, contract based on validity, contract based on attachment, contract based on enforceability, contract based on dependents and contract based on objectives]]>
<![CDATA[NALAR AYAT DAN HADITS TENTANG THALAQ DAN PROBLEMATIKA DENGAN THALAQ DI HADAPAN HAKIM ]]>
<![CDATA[Shabri, Abdurrahman]]>
<![CDATA[ El-Sirry: Jurnal Hukum Islam dan Sosial Vol 1, No 1 (2023) ]]>
Publisher : <![CDATA[UIN SYEKH ALI HASAN AHMAD ADDARY PADANGSIDIMPUAN ]]>
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DOI: 10.24952/ejhis.v1i1.9590
<![CDATA[The requirement for a reason for divorce as applied in Indonesia is in accordance with the contents of Surah al-Nisa' (4): 34-35 by using the letter wawu ataf in dalalat al-tartib (showing sequentially), not li mutlaq al-jam'i or li al-mai'yah (together). Therefore, a husband should not immediately say the words talaq to his wife, for example saying "anti-taaliq", but there must be stages that go through and the reasons underlying the talaq. The provisions of the law which require witnesses to pronounce the divorce vow are in accordance with the amar rule in the pronunciation of wa ashidu dhaway adlin by placing the main rule of amar (command) in obligatory and using marji' (reverse place) not the aw fariquhun pronunciation, but returning the fa pronunciation thalliquuhun. In the case of waw ataf it is equated with the rule of condition; so that the terms/ataf apply again to the entire amount, not just to the last amount (sentence).]]>
<![CDATA[ANALISIS LEGALITAS KUTIPAN AKTA NIKAH WALI PERNIKAHAN OLEH SAUDARA SE IBU DI KANTOR URUSAN AGAMA KECAMATAN ANGKOLA BARAT ]]>
<![CDATA[Simbolon, Sahron]]>
<![CDATA[ El-Sirry: Jurnal Hukum Islam dan Sosial Vol 1, No 1 (2023) ]]>
Publisher : <![CDATA[UIN SYEKH ALI HASAN AHMAD ADDARY PADANGSIDIMPUAN ]]>
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DOI: 10.24952/ejhis.v1i1.9591
<![CDATA[A marriage certificate excerpt is a card as the identity of a married couple. This marriage certificate quote is also equipped with a chip which functions to protect the card from counterfeiting. Excerpts from marriage certificates can only be owned by couples whose marriage is officially registered with the government by registering themselves first. Recently, there have been many problems related to the legality of extracting marriage certificates, such as what happened at the West Angkola District Religious Affairs Office where extracts of marriage certificates were issued with the mother's sibling's marriage guardian. This research aims to find out the practice of marriages with maternal relatives, what is the legality of quoting the marriage certificate of marriage guardians by maternal relatives, and what is the perspective of Islamic law regarding marriages with maternal relatives at the West Angkola District Religious Affairs Office. This research is classified as a descriptive research type. Data was collected using interview techniques and documentation. The results of the data analysis found that the practice of marriages with mother's sibling marriage guardians at the West Angkola District Religious Affairs Office was carried out with an element of misunderstanding regarding the determination of the marriage guardian, and an element of deliberate intention on the part of the bride to determine the marriage guardian of her mother's brother by changing the surname in his name. The marriage guardian is written in the marriage certificate excerpt in the name of Endi Pasaribu, while his real name is Endi Siregar. The legality of the quotation from the marriage certificate of the marriage guardian by the mother's sibling at the West Angkola District Religious Affairs Office, reviewing state law, is still declared valid, because the status of the guardian written on the quotation from the marriage certificate is that of a sibling. Meanwhile, according to Islamic law, the legality of the quotation of the marriage certificate is invalid, because in reality the marriage guardian is Romaida Pasaribu's mother's brother. The review of the law regarding marriage with a marriage guardian by the mother's brother is based on marriage law, the compilation of Islamic law, and on the study of Islamic jurisprudence. Determines that in accordance with the position of the guardian a marriage can be declared invalid and it is mandatory to carry out a remarriage by appointing a legal guardian of the marriage, whether he is a guardian of the lineage or a guardian of the judge.]]>
<![CDATA[Mandailing Islamic Law Views on the Manangko Boru Tradition in Mandailing Customs ]]>
<![CDATA[Nst, Yurizka Syahdani]]>
<![CDATA[ El-Sirry: Jurnal Hukum Islam dan Sosial Vol 2, No 2 (2024) ]]>
Publisher : <![CDATA[UIN SYEKH ALI HASAN AHMAD ADDARY PADANGSIDIMPUAN ]]>
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DOI: 10.24952/ejhis.v2i2.13470
<![CDATA[Manangko Boru is a tradition where a woman who is still single or who has been proposed is taken by a man to her parents' house secretly to be his wife or also known as marlojong. There are two types of manangko boru, namely manangko boru for women who are still young or single and manangko boru who has been married by someone else. The purpose of this research is to find out how Islamic law views customs and traditions that run in social life, especially in the aspect of marriage, namely this manangko boru tradition. The data obtained to obtain information about the applicable traditions and customs was carried out by the observation and interview method of the perpetrators of the manangko boru tradition, traditional figures, religious figures and community figures in South Panyabungan District. With the results of the research, it is known that in customs, it is actually not justified to maintain the manangko boru tradition because the customs that run in social life are also based on Islam so that what is not justified in Islam is also not justified in Mandailing customs. And according to Islamic law, it is also not justified to maintain this tradition because it violates the rules and is not in line with Islamic law.]]>
<![CDATA[Peranan Interpretasi Hukum Dalam Praktik Peradilan Di Indonesia ]]>
<![CDATA[Batubara, Rajali]]>
<![CDATA[ El-Sirry: Jurnal Hukum Islam dan Sosial Vol 2, No 1 (2024) ]]>
Publisher : <![CDATA[UIN SYEKH ALI HASAN AHMAD ADDARY PADANGSIDIMPUAN ]]>
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DOI: 10.24952/ejhis.v2i1.11384
<![CDATA[Penafsiran hukum dan penemuan hukum merupakan hal yang fundamental dalam praktik peradilan di Indonesia, baik secara filosofis maupun yuridis. Hal ini memungkinkan para hakim untuk membuat keputusan yang konsisten dengan hukum dan masyarakat yang adil dan benar. Hal ini dikarenakan penafsiran hukum oleh hakim dalam sistem hukum harus dilakukan sesuai dengan asas-asas tertentu yang menjadi dasar dan pedoman bagi hakim dalam menafsirkan hukum. Maka penting bagi penulis untuk mengkaji bagaimana urgensi interpretasi hukum terhadap dasar pemahamannya dan bagaimana peranan interpretasi hukum dalam Peradilan di Indonesia. Metode yang digunakan dalam penelitian ini adalah metode analisis-deskriptif. Dalam penelitian ini dapat disimpulkan bahwa hasil penafsiran dan penalaran hukum tersebut disampaikan dengan menggunakan argumentasi hukum yang rasional agar kepastian hukum, keadilan, dan kemanfaatan dapat ditegakkan. Dalam pemahaman interpretasi hukum memiliki metode yang dikelompokkan oleh Bruggink dalam beberapa macam antara lain, Interpretasi Bahasa/Gramatikal (de taalkundige interpretative), Interpretasi Historis Undang-Undang (de wetshistorische interpretatie), Interpretasi Sistematis (de sistematische interpretative), Interpretasi Kemasyarakatan atau Interpretasi Teleologis/Sosiologis (de maatshappelijke interpretatie), interpretasi komparatif, antisipatif atau futuristik. Sedangkan peranan interpretasi hukum dala m Peradilan di Indonesia telah ditegaskan di dalam peraturan Pasal 5 ayat]]>
